700. And the ark of his covenant was seen in his temple.- That this signifies Divine Truth, by means of which there is conjunction with the Lord, is evident from the signification of the ark of the covenant, as denoting the Divine Truth proceeding from the Lord (of which presently). The ark of the covenant was seen, because the temple appeared; and the ark was in the midst of the temple at Jerusalem, in which were deposited the two tables of the law, which, in the most general sense, signified the Divine Truth proceeding from the Lord, thus the Lord Himself, who is the Divine Truth in the heavens, and therefore He is also called the Word, in John (1:1, 2, 14). The reason of this signification of the ark was, that the tent of the assembly represented the three heavens. Its court represented the ultimate or first heaven; the tent itself even to the veil, where the table for the loaves, the altar of incense, and the lampstand were, represented the middle or second heaven; and the ark which was within the veil, upon which was the mercy-seat with the cherubim, represented the inmost or third heaven, while the law itself, which was in the ark, represented the Lord as to Divine Truth, or the Word. And because conjunction with the Lord is by means of the Word, therefore that ark was called the ark of the covenant, covenant signifying conjunction. That the tent or tabernacle represented the form of heaven, and that, together with the court, it represented the three heavens, and that the Holy of Holies, which was the inmost, where the ark was, within which were the tables of the law, represented the third or inmost heaven, and that the law or testimony represented the Lord Himself, may be seen in the Arcana Coelestia 3478, 9457, 9481, 9485). And that the tabernacle equally as the temple, in the highest sense, signifies the Lord; in the relative sense, heaven and the church, and thus the holy principle of worship, see the same (n. 9457, 9481, 10242, 10245, 10304, 10545). That covenant, in the Word, signifies conjunction, and that all things pertaining to the church, both internal and external, are signs of the covenant, and that they are called a covenant, because conjunction is effected by means of them may also be seen in the Arcana Coelestia 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037, 6804, 8767, 8778, 9396, 9416, 10632). That therefore the law promulgated on Mount Sinai was called the covenant, and the ark containing the law, the ark of the covenant may be seen in the same (n. 6804, 9416).

[2] That the ark with the covenant, or testimony inclosed, signifies the Lord as to the celestial Divine which is the Divine Truth in the inmost or third heaven, is evident from what has been said concerning the ark in the Word.

In Moses:

"And they shall make me a sanctuary, that I may dwell in the midst of them, according to all that I have shewn thee, the form of the dwelling place. Especially they shall make the ark of shittim wood; and thou shalt overlay it with pure gold, within and without shalt thou overlay it; and thou shalt make for it a border of gold; four rings of gold" for the staves. "And thou shalt put into the ark the testimony which I shall give thee. And thou shalt make a mercy seat of pure gold; and thou shalt make two cherubim of gold, solid shalt thou make them, out of the mercy seat, that the cherubim may stretch out their wings, and cover with their wings the mercy seat; and their faces shall be towards the mercy seat. And thou shalt put the testimony into the ark; and I will meet thee there, and I will speak with thee from above the mercy seat, from between the two cherubim which are over the ark of the testimony, of all things that I shall give thee in commandment unto the sons of Israel" (Exodus 25:8-22).

"Thou shalt make a veil of purple and crimson, and scarlet double dyed, and fine twined linen, with cherubim; thou shalt put it upon four pillars of shittim overlaid with gold; and thou shalt place the veil under the clasps; and thou shalt bring in thither within the veil the ark of the testimony, so that the veil shall divide unto you between the holy place and the holy of holies; and thou shalt put the veil before the ark in the holy of holies" (Exodus 26:31-34).

It was said above, that the tent which contained the ark, the candlestick, the table for the loaves, and the altar for the incense, together with the court, represented the three heavens, and that the place within the veil, where the ark was, which contained the law or testimony, represented the third heaven. This heaven was represented by that place, because the law was there, and the law means the Lord as to Divine Truth, or the Word, for this is what the law signifies in a broad sense, and it is Divine Truth proceeding from the Lord that forms the heavens. This is received in the greatest purity by the angels of the third heaven, because they are in conjunction with the Lord through love to Him; for all the angels in that heaven are in love to the Lord, consequently they see Divine Truth as it were implanted in themselves, although it flows in continually from the Lord. For this reason, that heaven more than the other heavens which are below is said to be in the Lord, because in the Divine that goes forth from Him.

[3] This heaven was represented by the ark in which was the law, that is, the Lord. This is why the ark was overlaid with gold, within and without, why the mercy seat was over the ark, and why over the mercy seat and out of it were two cherubim, which were of pure gold; for gold, from correspondence, signifies the good of love, in which are the angels of the third heaven. The mercy seat signified the hearing and reception of all things of that worship which is from the good of love from the Lord; and the cherubim signified the Lord's providence and protection that He may not be approached except through the good of love. And this heaven with its angels is a protection against any thing being raised up to the Lord Himself except that which proceeds from the good of love to Him and from Him. For all worship of God passes through the heavens even unto the Lord, and is purified on its way, even until it reaches the third heaven, and there it is heard and received by the Lord, everything impure having been removed on the way. This is why cherubim of gold were placed over the mercy seat, which was over the ark; also why that place was called the sanctuary, and also the holy of holies, and was divided from the outer part of the tabernacle by the veil.

[4] That the tent, together with the court, represented the three heavens, is also evident from this fact, that all things instituted among the sons of Israel were representatives of heavenly things. For the church itself was a representative church. Thus the tabernacle, together with the altar, was in an especial manner a most holy [representative] of worship. For worship was celebrated upon the altar by burnt offerings and sacrifices, and in the tabernacle by incense offerings and by the lamps which were lighted every day, and by the loaves which were placed in order daily upon the table. All these things represented all worship in heaven, and in the church, and the tent itself with the ark represented the heavens themselves. For this reason the tabernacle was called the dwelling place of Jehovah God, as heaven itself is also called. That the heavens were represented by the tabernacle is also evident from this, that its form was shown to Moses by the Lord upon Mount Sinai; and that which is shown in form by the Lord must necessarily represent either heaven or the things belonging to heaven. That the form of the tabernacle was shown to Moses upon Mount Sinai is clear from these words spoken to Moses:

"Let them make for me a sanctuary, that I may dwell in the midst of them, according to all that I have shown thee, the form of the dwelling place;" and afterwards," See and make them in their form, which thou wast made to see in the mount" (Exodus 25:8, 9, 40).

This is why it is called the sanctuary, and it is said, "That I may dwell in the midst of them." This is what is signified in particular in regard to the ark, the mercy seat over it, and the cherubim over the mercy seat the border of gold round about the ark, the four rings for the staves, the veil, the clasps, and the rest, all of which may be seen explained in the Arcana Coelestia 9484-9577, 9670-9680).

[5] The very holiness of the whole tabernacle was from the testimony, that is, from the two tables of stone on which the law was inscribed, because the law signified the Lord as to Divine Truth, and thus as to the Word, for this is Divine Truth. That the Lord is the Word, is evident in John, where it is said,

"The Word was with God and God was the Word, and the Word became flesh, and dwelt among us" (John 1:1, 2, 14).

That the law which is called both the testimony and the covenant was placed in the ark, and also the book written by Moses is clear from these words:

"Thou shalt put into the ark the testimony which I shall give thee" (Exodus 25:16; 40:20):

"I put the tables of the law in the ark which I had made that they might be there, even as Jehovah had commanded me" (Deuteronomy 10:5).

And of the book of the law written by Moses:

"When Moses had made an end of writing the words of this law in the book, even when he had finished them, Moses commanded the Levites that bare the ark" to take the book of the law, and put it by the side of the ark of the covenant that it might be there for a witness (Deuteronomy 31:24, 25, 26).

From this it is plain that there was nothing within the ark but the two tables of stone, on which the law was written, and that the book of Moses was by the side of it. That there was nothing in the ark but the two tables of the covenant is evident from the First Book of Kings:

"There was nothing in the ark, but the two tables of stone, which Moses put there in Horeb, the covenant which Jehovah made with the sons of Israel" (8:9).

That the book of Moses, which was laid by the side of the ark, was afterwards taken out, and preserved in the temple, is evident from the fact that Hilkiah the high priest found the book of the law in the house of Jehovah and gave it to Shaphan, who told the king of it, and read it before the king (2 Kings 22:8-11).

[6] That the ark represented the Lord as to Divine truth, and that it consequently signified Divine Truth from the Lord, thus the Word, is also evident from this, that the Lord spoke with Moses from it. For it is said,

"Thou shalt put the testimony into the ark, and I will meet thee there, and I will speak with thee from between the two cherubim, which are over the ark of the testimony, of all things that I shall give thee in commandment unto the sons of Israel" (Exodus 25:21, 22).

And elsewhere,

"When Moses entered into the Tent of meeting to speak with him, he heard the voice of one speaking unto him from above the mercy seat, which was over the ark of the testimony, from between the two cherubim; thus he spake unto him" (Numbers 7:89).

The Lord spoke to Moses therefrom, because the law was there, and the law, in a broad sense, signifies the Lord as to the Word; and from the Word the Lord speaks with man. It was from above the mercy seat between the two cherubim, because the mercy seat signifies the removal of falsities that are from evil loves, and at the same time reception and hearing, while the cherubim signify protection, lest He should be approached except through the good of love.

[7] Since the Lord, in heaven and in the church, is the Divine Truth, or the Word, which is meant by the law inclosed in the ark, and since the presence of the Lord is in the law, or the Word, therefore, where the ark was, there was Jehovah or the Lord, as is evident from these words in Moses:

"Moses said" unto Hobab "Leave us not, I pray, forasmuch as thou knowest how we must encamp in the wilderness, whence thou wilt be to us instead of eyes and it shall be when thou shalt go with us, yea, it shall be that the good which Jehovah shall do to us, we will also do to thee. And they went forward from the mount of Jehovah a journey of three days, and the ark of the covenant of Jehovah went before them a journey of three days to seek out a resting place for them; and the cloud of Jehovah was over them by day, when they went forward out of the camp. When the ark went forward, Moses said, Arise Jehovah, that thine enemies may be scattered, and let them that hate thee flee from before thy faces; and when it rested, he said, Return, Jehovah, the myriads of the thousands of Israel" (Numbers 10:31-36).

From these particulars it is evident that Jehovah or the Lord is there meant by the ark, because of His presence in the law, which was in the ark, thus because of His presence in the Word. Since the Lord is there meant by the law, and thus by the ark, Moses said, "Arise, Jehovah, that Thine enemies may be scattered, and let them that hate thee flee from before Thy faces;" and when it rested, he said, "Return Jehovah, the myriads of the thousands of Israel." But the same words involve things still more interior; namely, that the Lord, by means of His Divine Truth, leads men and defends them against falsities and evils, which are from hell, especially in temptations, which are specifically signified by the journeyings of the sons of Israel in the wilderness during forty years. That He leads them continually by means of His Divine Truth is signified by the ark of the covenant of Jehovah going forward before them a journey of three days to seek out a resting place for them. The ark of Jehovah means the Lord as to Divine Truth; its going forward a journey of three days means, His protection and guidance from beginning to end; and seeking out signifies salvation, which is the end.

[8] Moreover protection from falsities and evils, which are from hell, is signified by the cloud of Jehovah over them by day, as well as by the Words of Moses when the ark went forward, "Arise, Jehovah, that Thine enemies may be scattered, and let them that hate thee flee from before Thy faces." The cloud of Jehovah by day signifies defence by means of Divine Truth in ultimates, such as the Word is in the sense of the letter; for by means of this the Lord may be approached even by the evil, and by means of it He guards the interior things of the Word, which are celestial and spiritual. That this sense of the word is signified by a cloud, may be seen above (n. 594). Enemies and them that hate signify falsities and evils, which are from hell, enemies falsities, and them that hate evils, thus they also signify the hells themselves as to falsities and evils. Truths from good, which are implanted in man after temptations, are signified by Moses saying when the ark rested, "Return, Jehovah, the myriads of the thousands of Israel." The resting of the ark signifies the state after temptations, when evils and falsities are removed; to return signifies the Lord's presence at that time, for in temptations the Lord appears to be absent, and the myriads of the thousands of Israel signify truths from good implanted, which constitute the church. That myriads are predicated of truths, and thousands, of goods, may be seen above (n. 336).

[9] Similar things are signified by these words in David:

"Lo, we heard of him in Ephratah, we found him in the fields of the wood; we will enter into his habitations, we will bow ourselves down at his footstool. Arise, Jehovah, to thy rest, thou and the ark of thy strength; let thy priests be clothed with justice, and let thy saints shout for joy" (Psalm 132:6-9).

This Psalm evidently treats of the Lord, who is also meant there by David, as is evident from the words, "We have found Him in Ephratah and in the fields of the wood," and from their bowing themselves down at His footstool, Ephratah meaning Bethlehem, where the Lord was born, and by Ephratah is signified the Word as to its natural sense, and by Bethlehem the Word as to the spiritual sense. He chose to be born there because the Lord is the Word. The fields of the wood signify the things of the natural sense of the Word, that is, of the letter, while His habitations signify the spiritual sense of the Word, and therefore also heaven, since heaven is in that sense. The footstool to which they shall bow themselves down signifies the natural sense of the Word, and thus also the church on earth, because the church is in that sense. That the footstool of the Lord is the church on earth, may be seen above (n. 606).

[10] The rest to which Jehovah should arise signifies the union of the Divine and Human in the Lord, and His conjunction with heaven and the church. And because the Lord, and those also who are in heaven and in the church have rest and peace, when He has subjugated the hells and brought all things there and in the heavens into order, it is said, "Arise, Thou and the ark of Thy strength," Thou meaning the Lord Himself, and the ark of Thy strength, the Divine Truth proceeding from Him, for it is by means of this that the Lord has Divine Power. The priests who shall be clothed with justice, and the saints who shall shout for joy, have a similar signification to the thousands and myriads of Israel, priests meaning those who are in good, and saints, those who are in truths, thus, in an abstract sense, the goods and truths of heaven and of the church. That priests, in an abstract sense, signify the goods of the church, may be seen above (n. 31[8]), and that saints, in that sense, signify the truths of the church, also above (n. 204, 325). More about that Psalm may also be seen above (n. 684:25).

[11] Since the ark, from the law which was in it, signified the Lord as to Divine Truth, and because the Lord has omnipotence from Divine Good by means of Divine Truth, therefore by means of the ark miracles were performed. Thus the waters of Jordan were divided by it, so that the sons of Israel passed over on dry ground; the wall of the city of Jericho was over-thrown; Dagon, the god of the Ashdodites, fell down before it; the Ashdodites, the Gittites, the Ekronites, and Bethshemites were smitten with plagues on account of it; Uzzah died because he touched it, and Obed-edom, into whose house it was taken, was blessed. As these historical circumstances involve interior truths (arcana) which become plain only by means of their spiritual sense, I will explain them in order that it may be known what the ark signifies in a strict and in a broad sense.

First, concerning the dividing of the waters of Jordan so that the sons of Israel might pass over on dry ground, in Joshua. Joshua and all the sons of Israel "came unto Jordan; and at the end of three days" Joshua "commanded, saying, When ye shall see the ark of the covenant of Jehovah, and the priests the Levites bearing it, ye shall also remove from your place and shall go after it, yet there shall be a space between you and it, about two thousand cubits; ye shall not approach unto it," And the priests "took up the ark of the covenant and went before the people;" and Joshua said, "When ye shall come to the brink of the waters of Jordan, ye shall stand still in Jordan." And he said unto the people, "Behold, the ark of the covenant of the Lord of the whole earth passing over before you into Jordan; and take ye twelve men of the tribes of Israel; and when the soles of the feet of the priests that bear the ark of Jehovah the Lord of the whole earth shall rest in the waters of Jordan, the waters of Jordan shall be cut off, and the waters that come down from above shall stand in a heap. And it came to pass when the priests came unto Jordan, and the feet of the priests that bear the ark were dipped in the brink of the waters, and Jordan was full, as it was wont to be all the days of harvest, the waters that came down from above stood in a heap, stretching out very far from the city Adam; and those that came down upon the sea of the plain, the sea of salt, were completely cut off, so that the people could pass over towards Jericho. And the priests stood on dry ground in the midst of Jordan; and all the people passed over on dry ground. Afterwards Jehovah said unto Joshua, Take to you twelve men, one of a tribe, and take out of the midst of Jordan, from where the feet of the priests stood, twelve stones, which ye shall bring over with you, and leave in the place where ye pass the night. The sons of Israel did so; and they took up twelve stones out of the midst of Jordan, according to the number of the tribes of Israel, and they carried them unto the place where they passed the night. Then, after that all the people had finished passing over, the ark of Jehovah passed over, and the priests. And it came to pass, when the priests were come up, and the soles of their feet were lifted up [out of Jordan], the waters of Jordan returned unto their place. And the twelve stones which they took out of Jordan, did Joshua set up in Gilgal" (Josh. 3:1-17; 4:1-20). All the historical, equally as the prophetical parts of the Word, contain a spiritual sense, which treats not of the sons of Israel and of nations and peoples, but of the church and its establishment and progress, for this is the Spiritual of the Word, while the history is the Natural that contains the Spiritual. Therefore also all the miracles described in the Word, as the miracles performed in Egypt, and afterwards in the land of Canaan, involve such things as pertain to heaven and the church, and for this reason those miracles are Divine.

[12] The miracle described above signifies the introduction of the faithful into the church, and through the church into heaven. The sons of Israel, in the spiritual sense, mean there the faith, who, after enduring temptations - which are signified by their wanderings in the wilderness - are brought into the church; for the land of Canaan, into which the sons of Israel were brought, signifies the church; Jordan signifies the first entrance into it. The waters of Jordan signify introductory truths, and these truths are such as those of the literal sense of the Word, for these are the truths that first introduce; but here by Jordan and its waters are signified the falsities of evil which lead to hell, because the land of Canaan was then filled with idolatrous nations, which signify the evils and falsities of every kind that constitute hell; for this reason also they had to be driven out in order that there might be a place for establishing the church. And because the waters of Jordan then signified the falsities of evil, therefore they were divided and kept back in order that a passage might be given to the sons of Israel, who, were to represent the church.

[13] Now as the Lord alone removes and disperses the falsities of evil which are from hell, and by means of His Divine truths brings the faithful into the church, and into heaven, and because the ark, and the law inclosed in it represented the Lord as to Divine Truth, it was therefore commanded that the ark should go before the people and thus lead them. For this reason it came to pass, that as soon as the priests who bore the ark dipped their feet in the waters of Jordan, those waters were divided and descended, and the people passed over on dry land, and that after this was done the waters returned. Those same waters then signified introductory truths; for Jordan was the first boundary of the land of Canaan, and that land, after the sons of Israel had entered into it, represented the church, and the river, introduction into it.

[14] Since the waters of Jordan signified introductory truths, they were therefore commanded to take up out of the midst of it twelve stones, and carry them over to the first place where they should pass the night, for the reason that stones signify truths, while twelve stones, according to the number of the tribes of Israel, signified the truths of the church. Joshua set up those stones in Gilgal from the east of Jericho, because Gilgal signified the doctrine of natural truth, which is serviceable for introduction into the church. From these few things it is evident what things pertaining to heaven and the church were represented by this miracle, and that the ark, because of the law in it, signified the Lord as to Divine Truth. It is therefore also called the ark of the covenant of the Lord of the whole earth, from conjunction with the Lord by means of Divine Truth, for by its means conjunction, which is signified by covenant, is effected, and it is this that constitutes heaven and the church, which are specifically signified by the whole earth. In fact by means of Divine Truth all things were created and made, according to the Lord's words in John (1:1-3, 10); and in David (Psalm 33:6), the Word there meaning Divine Truth.

[15] The SECOND miracle performed by means of the ark was the falling down of the wall of Jericho, which is thus described in Joshua:

The city "of Jericho was shut up; and Jehovah said unto Joshua, I have given into thy hand Jericho, and the king thereof, and the mighty in strength; ye shall compass the city, all the men of war, once a day for six days. And seven priests shall carry seven trumpets of rejoicings before the ark; but the seventh day ye shall compass the city seven times, and the priests shall sound with the trumpets, and then the people shall shout with a great shouting, and the wall of the city shall fall down under itself, and the people shall go up." Then Joshua made them compass the city once on the first day, as was said; after which circuit they returned into the camp, and passed the night in the camp; in like manner the day after. "And the seven priests bearing the seven trumpets of rejoicings before the ark of Jehovah, went on, going and sounding the trumpets, before whom went the men of war, and also the rear company marching after the ark, going and sounding the trumpets. And so they did six days; and on the seventh day they went about the city seven times, and the seventh time the people shouted; and when the people heard this, then the wall of the city fell down under itself, and the people went up into the city, and gave to the curse all things which were in the city, from male even to female, and from a boy to an old man; and they burned the city with fire, and all things that were in it; only the silver and gold, and the vessels of brass and iron, they put into the treasury of the house of Jehovah. And Joshua charged them with an oath, saying, Cursed be the man before Jehovah, who shall rise up and build this city; with his first born he shall lay the foundations of it, and with the youngest he shall set up its gates" (Joshua 6:1-26).

No one can know the Divine meaning of this miracle, unless he knows what is signified by the city of Jericho in the land of Canaan, which was burned, by its wall which fell down, by the inhabitants who were given to the curse, by the gold and silver, and vessels of brass and iron, which were put into the treasury of the house of Jehovah, also what is signified by sounding the trumpets and shouting, and by going about it six days, and seven times on the seventh day.

The city of Jericho signifies instruction in the knowledges (cognitiones) of good and truth, by which man is brought into the church. For Jericho was a city not far from the Jordan, and this river signifies introduction into the church, as was shown above. For all the places in the land of Canaan were significative of celestial and spiritual things pertaining to the church, and this from the most ancient times. And because the sons of Israel were to represent the church, and the Word was to be written among them, in which those places, signifying such things as belong to heaven and the church, were to be mentioned, therefore the sons of Israel were introduced into it. The river Jordan signified that introduction, and Jericho instruction. And as Jericho signified instruction, it also signified the good of life, for none but those who are in the good of life can be instructed in truths of doctrine. But when the land of Canaan was held by idolatrous nations, the signification of the places and cities in that land was changed into its opposite, and therefore Jericho then signified the profanation of truth and good. From this it follows, that the city itself signified the doctrine of falsity and evil, which perverted and profaned the truths and goods of the church, that its wall signified the falsities of evil defending that doctrine, and that the inhabitants signified those who are profane. And as all profanation is from infernal love after acknowledgment of truth and good, therefore the city was burned with fire, the inhabitants given to the curse, and its wall overthrown, fire signifying infernal love, curse an utter blotting out, and the falling down of the wall, exposure to every evil and falsity.

[16] The sounding of the trumpets by the priests signified the preaching of Divine Truth from Divine Good; the shouting and acclamation of the people signified consent and confirmation; compassing the city signified an examination of falsity and evil, and their dispersion by the influx of Divine Truth from the Lord, this influx being signified by their carrying the ark about it. The priests were seven in number, and compassed the city seven days, and seven times on the seventh day, to signify what is holy, and the holy proclamation of Divine Truth; for seven signifies what is holy, and, in the opposite sense, what is profane, therefore, as holiness was on the one part, and what was profane on the other, there were seven priests with seven trumpets, and they compassed the city seven times.

[17] The gold, the silver, and vessels of brass and iron, were put into the treasury of the house of Jehovah, because they signified the knowledges of spiritual and natural truth and good, gold and silver the knowledges of spiritual truth and good, and vessels of brass and iron the knowledges of natural truth and good, which are changed into dire falsities and evils, with those who are guilty of profanation, but as they are still knowledges although applied to evils, yet they are serviceable to the good by application to goods, therefore these things were put into the treasury of the house of Jehovah. This also is what is meant by the pounds (minoe) which were taken away from the evil, and given to the good; by the unjust mammon, by the gold, silver, and raiment, which the sons of Israel took away from the Egyptians, and afterwards devoted to the tabernacle; and also by the gold and silver which David gathered from the spoils of the enemy, and left to Solomon for building the temple.

[18] That he who rebuilt Jericho should be cursed, and that he should lay the foundation of it with his first-born, and with his youngest set up the gates, signified the profanation of Divine Truth from first to last, if instruction in it were represented elsewhere than in Jerusalem, which signified the church as to the doctrine of truth and good, and as to instruction from the Word. That this profanation took place under king Ahab by Hiel the Bethelite, is recorded in the First Book of Kings (16:34); and it is said of this king that he did evil in the eyes of Jehovah above all the kings of Israel (verses 30, 33). From this miracle performed by means of the ark, it is also evident that the ark, because of the law in it, represented the Lord as to Divine Truth, and thus signified Divine Truth proceeding from the Lord.

[19] The THIRD miracle, that Dagon, the god of the Ashdodites, fell before the ark, and the Ashdodites, Gittites, Ekronites, and Bethshemites were smitten with plagues because of it, is thus described in the First Book of Samuel:

"Israel went out against the Philistines to war; and Israel was smitten before the Philistines about four thousand men. Therefore the elders said, Let us receive unto us out of Shiloh the ark of the covenant of Jehovah, and let it come into the midst of us, and deliver us out of the hand of the enemy. And they brought down the ark of the covenant of Jehovah Zebaoth that sitteth upon the cherubim, and with the ark the two sons of Eli. And it came to pass, when the ark came to the camp, all Israel shouted with a great shouting; the Philistines heard and knew that the ark of Jehovah was come to the camp, and they feared for themselves, saying God is come to the camp; woe unto us! who shall deliver us out of the hands of these mighty gods? These are the gods who smote the Egyptians with every plague. But be strong and quit yourselves like men, O ye Philistines, that ye may not serve the Hebrews. And the Philistines fought, and Israel was smitten with a great slaughter, about thirty thousand footmen; and the ark of God was taken, and both the sons of Eli died. And the Philistines took the ark, and brought it down to Ashdod, into the house of Dagon, and they set it near Dagon. When they of Ashdod arose in the morning, behold, Dagon lay upon his faces on the earth before the ark of Jehovah; and they set up Dagon again; but when they arose the next morning, Dagon lay upon his faces on the earth before the ark, and at the same time the head of Dagon and the two palms of his hands lay cut off upon the threshold. And the hand of Jehovah was heavy upon them of Ashdod, and he smote them with hemorrhoids, Ashdod, and the borders thereof. Then they of Ashdod said, The ark of Israel shall not remain with us; wherefore the lords of the Philistines said, Let the ark of the God of Israel be carried over unto Gath." And they carried it over unto Gath; but the hand of Jehovah came against the city, and smote the men of the city from the least to the greatest, while they had hardened hemorrhoids. Therefore they sent the ark of God to Ekron; but the Ekronites cried out that it would slay them. "And the men that died not were smitten with hemorrhoids." Therefore the lords said that they would send back the ark unto its place. "When the ark had remained in the land of the Philistines seven months, the Philistines called the priests and diviners, saying, What shall we do with the ark of Jehovah, how shall we send it back to its place? And they said, Send it not again empty, but send with it a trespass-offering, then shall ye be healed, namely, according to the number of the lords of the Philistines, five hemorrhoids of gold, and five mice of gold, for one plague is upon you all, and upon your lords; ye shall make images of your hemorrhoids, and images of your mice, which vastated the land; and make a new cart, and take two milch kine upon which no yoke hath come, and tie the kine to the cart, and bring their calves home from them, and put the ark of Jehovah upon the cart, and the vessels of gold put into a coffer at the side thereof; and see if it go up the way of the coast to Bethshemesh; and they did so. Then the kine went in a straight way upon the way to Bethshemesh in one path, and they lowed; and the lords of the Philistines went after them. And the cart came into the field of Joshua the Bethshemite, and stood there where there was a great stone. Then they clave the wood of the cart, and offered the kine for a burnt-offering to Jehovah. And the Levites set down the ark of Jehovah, and the coffer in which were the vessels of gold, upon that great stone, and the men of Bethshemesh offered burnt-offerings, and sacrificed sacrifices to Jehovah;" but the Bethshemites were smitten, because they saw the ark of Jehovah, to the number of fifty thousand and seventy men. But the men of Kirjathjearim caused the ark of Jehovah to come up, and brought it into the house of Abinadab in Gibeah, and it remained there twenty years. Then Samuel said, "If with the whole heart ye will return to Jehovah, put ye away the gods of the stranger and Ashtaroth, and prepare your heart towards Jehovah, and serve him alone, then shall he deliver you out of the hand of the Philistines" (4:1-11; 5:1-12; 6:1-21; 7:1-3).

What is signified by these things - that the ark was taken by the Philistines, that the Philistines were smitten with hemorrhoids on account of the ark in Ashdod, Gath, and Ekron, also that mice laid waste their land and that so many died there and in Bethshemesh - cannot be known, unless it is known what the Philistines, and specifically the Ashdodites, Gittites, Ekronites, and Bethshemites represented, and thus signified; also what is signified by the hemorrhoids and by the mice, and by the golden images of these, and moreover by the new cart and the milch kine. That these are representative of such things as pertain to the church is clear, for if not, why should the Philistines have been smitten with such plagues, and the ark have been thus brought back?

[20] The Philistines represented, and thus signified, those who make no account of the good of love and of charity, and thus no account of the good of life, placing everything of religion in knowledge and cognition (scientia et cognitio); therefore they were like those at the present day who make faith alone, that is, faith separated from charity, the essential of the church and the essential of salvation. For this reason they were called the uncircumcised, for to be uncircumcised signifies to be void of spiritual love, consequently of good; and whereas they had reference to those within the church, therefore they were not spiritual, but merely natural. For he who makes no account of the good of charity and of life becomes merely natural, indeed, sensual, loving only worldly things, and is unable to understand any truths spiritually; the truths which he does apprehend naturally he either falsifies or defiles.

Such are those who are meant in the Word by the Philistines. The reason why the Philistines so often fought with the sons of Israel, and why sometimes the Philistines conquered, and sometimes the sons of Israel, is therefore plain. The Philistines conquered when the sons of Israel departed from their statutes and precepts by not keeping them, and the sons of Israel conquered when they lived according to them; to live according to the precepts and statutes was their good of love and good of life. The sons of Israel were at that time conquered by the Philistines because they turned from the worship of Jehovah to the worship of other gods, and especially to the worship of Ashtaroth, as is evident from what Samuel said to them (1 Sam. 7:3). This was the cause also of the ark being taken by the Philistines.

[21] When it is known that the Philistines represented, and thus signified, those who make no account of the good of love, of charity, and of life, it can be known why they were smitten with hemorrhoids because of the ark, and died in consequence, also, why the mice laid waste their land, hemorrhoids signifying truth defiled by such evil of life, as those are in who are destitute of good; for blood signifies truth, and the corrupt matter of the hemorrhoids truth defiled, and the hinder part, where the hemorrhoids were, signifies natural love, which, with those who are not spiritual, is the love of the world; while mice signify the falsities of the sensual man, which eat up and consume all things of the church, as mice [lay waste] the fields and crops, and also eat up and consume vegetables in the earth. They suffered such plagues because they were of such a nature; for those who are without good defile truths, and also lay waste all things of the church.

These things took place on account of the ark, because the ark signified Divine Truth which proceeds from the Lord, and this can be genuine only with those who are in the good of love, and thus in the good of life. And when the Divine Truth flows in with those who are not in good, it produces effects corresponding to the falsity of their doctrine and the evils of their life, similar to that which takes place in the spiritual world, when Divine Truth flows in with such persons; the defilement of truth and the devastation of good then appear under the similitude of hemorrhoids and mice.

[22] Dagon the god of the Ashdodites, on account of the nearness and presence of the ark, was cast down to the earth, and afterwards his head and the palms of his hands were cast upon the threshold of his house, because Dagon signified their religion, which being without spiritual good, possessed neither intelligence nor power; for the head signifies intelligence, and the palms of the hands signify power. A similar effect follows in the spiritual world, when Divine Truth flows in out of heaven with such persons, for they then appear to have neither head nor palms of the hands, because they have neither intelligence nor power.

[23] By the advice of their priests and diviners, they made golden images of the hemorrhoids and mice, and set them at the side of the ark upon a new cart, and to this they tied two milch kine upon which no yoke had yet come, because gold signifies the good of love healing and purifying from the falsities and evils which are signified by hemorrhoids and mice, and because a cart signifies the doctrine of natural truth, and a new cart, the same doctrine unharmed and undefiled by the falsities of their evil. The milch kine, upon which there had yet been no yoke, signified natural good not yet defiled by falsities, for to bear a yoke signifies to serve, and in this case to serve falsities which defile good; and as such good is in harmony with Divine Truth, signified by the ark, therefore these representatives were adopted and applied; and afterwards the Levites offered the kine as a burnt-offering, which they burned with the wood of the cart.

[24] The ark with the gifts was placed upon a great stone, near which the kine stood still, because a stone signifies Divine Truth in the ultimate of order. All this was done by the advice of the priests and diviners of the Philistines, because a knowledge (scientia) of correspondences and representations was common knowledge at that time, for it was their theology, known to the priests and diviners, who were their wise men. But since men at that time had for the most part become merely natural, they regarded those things in an idolatrous manner, worshipping externals, and giving no thought to the internals which the externals represented. From these observations it is evident what the particulars quoted above from the book of Samuel connectedly signify, and that the ark, from the law in it, signifies Divine Truth proceeding from the Lord.

[25] FOURTHLY, the two miracles performed by means of the ark - the death of Uzzah and the blessing of Obed-edom - are thus described in the second Book of Samuel:

"David arose and departed, and all the people that were with him, from Baal of Judah, to bring up thence the ark of God, whose name is invoked, the name of Jehovah Zebaoth that sitteth upon the cherubim over it, and they caused the ark of God to be carried upon a new chariot, and they brought it out of the house of Abinadab, which is in Gibeah, and Uzzah and Ahio, the sons of Abinadab, were leading the chariot. And David and all the house of Israel were playing before Jehovah, upon all kinds [of instruments made] of fir wood, and upon harps, and with psalteries, and with timbrels, and with dulcimers, and with cymbals. And when they came to the threshing floor of Nachon, Uzzah put forth [his hand] to the ark, and took hold of it, because the oxen stumbled; and the anger of Jehovah was kindled against Uzzah, and God smote him for his error, so that he died there by the ark of God. And David was grieved at it, and David feared Jehovah that day, saying, How shall the ark of Jehovah come unto me? And David would not remove the ark of Jehovah unto him in the city of David, but he carried it aside into the house of Obed-edom the Gittite. When the ark of Jehovah had remained in his house three months, Jehovah also blessed Obed-edom and all his house; and this was told to king David, and David went, and brought up the ark of God from the house of Obed-edom into the city of David with joy. And when they that bare the ark of Jehovah had gone forward six paces, he sacrificed an ox and a fatling; and David danced with all his might before Jehovah, girt with a linen ephod. And David and all the house of Israel brought up the ark of Jehovah with a shout and with the sound of a trumpet, and they brought the ark of Jehovah "into the city of David, which is Zion, and set it up in its place within the tent that David had spread for it" (6:2-17).

These historical details, in the internal or spiritual sense, involve many things that cannot be seen in the sense of the letter, which is the historical sense - as what is involved in the fact that the ark was brought from the house of Abinadab into the house of Obed-edom, and at length into the city of David, which is Zion; in the fact that when it was being brought, they played upon and caused to sound all kinds of musical instruments, and that David himself danced; also that the ark was brought upon a new chariot, to which oxen were tied; also that Uzzah, the son of Abinadab, died, and Obed-edom with his house was blessed. All these things, although historical, contain in their bosom such things as pertain to heaven and the church, in the same way as the ark itself, which, because of the law in it, represented the Lord as to Divine Truth, and therefore was called the ark of God, whose name is invoked, the name of Jehovah Zebaoth that sitteth upon the cherubim. That the ark was now brought out of the house of Abinadab, first into the house of Obed-edom, and at length into the city of David, which is Zion, is a fact involving interior truths (arcana) which no one can know unless he learns what was signified there by Gibeah, and by Baal of Judah, where Abinadab was, and by Gath, where Obed-edom was, and lastly by Zion, where David was.

All parts of the land of Canaan with their cities were representative, as is the case in the spiritual world with the regions there, and their cities. In every region, and in every city in the spiritual world, those who are in the good of love dwell towards the east and the west, those who are in clear good of love towards the east, and those who are in obscure good of love towards the west; while towards the south and north, dwell those who are in the light of truth; those who are in clear light of truth towards the south, and those who are in obscure light of truth towards the north. The case was similar in the land of Canaan, in its districts and their cities; these with respect to their quarters, corresponded to the regions of the spiritual world, and to the cities of those regions, but with this difference, that it is impossible to distribute men on earth into quarters according to the good of love, and to the light of truth, as is done with spirits and angels in the spiritual world, therefore in the land of Canaan and its cities the places themselves were representative, and not persons.

That this was so is evident from the partition of the land of Canaan into inheritances, which fell by lot to the tribes according to their representation of the church; also from Jerusalem and Zion which represented the church itself, Jerusalem the church as to the truth of doctrine, and Zion the church as to the good of love. When therefore it is known what that is pertaining to heaven and the church which is specially signified by Gibeah, by Baal of Judah, where Abinadab was, and by Gath where Obed-edom was, the signification of the ark being brought from Abinadab to Obed-edom, and at length into Zion, can be known.

[26] It is evident from the signification of those cities, that the carrying up of the ark represented the progress of the church in man, from its ultimate to its inmost, as from one heaven into another, even to the highest, which is the third heaven. Baal of Judah, where Abinadab was, signified the ultimate of the church, which is called its Natural, for this was represented by Gibeah, where Baal of Judah was; but Gath, where Obed-edom was, who was thence called a Gittite, signified the Spiritual of the church, and it took on this signification after the sons of Israel had taken the cities from the Philistines, from Ekron even to Gath (1 Sam, 7:13-15); while Zion, where David dwelt, signified the inmost of the church, which is called its Celestial.

[27] It is evident from these things that the carrying up of the ark signified the progress of the church in man from its ultimate to its inmost, and this because those progressions are effected by means of the Divine Truth, signified by the ark; for the man of the church advances from the Natural to the Spiritual, and through this to the Celestial, and this continually from the Lord by means of His Divine Truth, the Natural being the good of life, the Spiritual the good of charity towards the neighbour, and the Celestial the good of love to the Lord. The goods of the three heavens advance in a similar manner, and therefore also the ascent through them in their order was also represented.

[28] Their playing upon and causing all kinds of musical instruments to sound, when the ark was being brought, and David dancing, represented the gladness and joy which result from the affection for truth and good from the Lord through the influx of the Divine Truth, signified by the ark. The instruments mentioned, on which they played on the first journey from the house of Abinadab to the house of Obed-edom, represented gladness of mind resulting from natural and spiritual affection for truth, while the dancing of David, and also the shouting and the sound of the trumpet, represented joy of heart resulting from affection for spiritual and celestial good. Harmonies of musical sounds are from the spiritual world, and signify affections with their gladness and joys, as may be seen above (n. 323, 326). Zion signifies the third heaven, and thus the inmost of the church, as may also be seen above (n. 405).

[29] The ark brought upon a new chariot, to which oxen were tied, represented, and thus signified, the doctrine of truth from the good of love, the chariot signifying the doctrine of truth, and the oxen the good of love, both in the natural man; for Divine Truth, signified by the ark, rests and is founded upon the doctrine of natural truth which is from good.

It was for this reason that the ark was placed upon a chariot, with oxen before the chariot. That a chariot signifies the doctrine of truth, may be seen above (n. 355); and that an ox signifies natural good, may be seen in the Arcana Coelestia 2180, 2566).

[30] The reason why Uzzah, the son of Abinadab, died because he took hold of the ark with his hand, is that to touch with the hand signifies communication, and communication with the Lord takes place by means of the good of love; and Uzzah was not anointed, as the priests and Levites were, who received the representation of the good of love by means of anointing; that this was the case, see above (n. 375). Moreover the cherubim, that were over the mercy-seat which was over the ark, signified protection lest the Lord should be approached except through the good of love. That this was done, in order that David might not bring the ark into Zion before the progression - which was also represented - was finished (of which just above) is clear from this, that David was grieved at the death of Uzzah, and feared to bring the ark into Zion, his own city (verses 8-10).

[31] Obed-edom was blessed, and his house, on account of the ark, because to be blessed with the good things of the world signifies to be blessed with the good things of heaven, which proceed solely from the Lord by the reception of Divine Truth represented by the ark; these good things are given to those who are in spiritual good, which Obed-edom in Gath represented, as stated above.

[32] Lastly, the bringing of the ark into Zion, and into the tent which had been spread out for it by David, signified ascent into the third heaven, and the conjunction of Divine Truth with the good of love; for Zion represented the inmost of the church, and thus the inmost of the heavens, which is the highest or third heaven, where the angels are in the good of love to the Lord, and where there is a protection lest the Lord should be approached except through the good of love; this protection is represented by the cherubim over the ark.

[33] The bringing of the ark into the inmost part of the temple built by Solomon has a similar signification. This circumstance is thus described in the First Book of Kings:

Solomon "prepared the adytum (or oracle) in the midst of the house, to place in it the ark of the covenant of Jehovah; and he made in the adytum two cherubim of the wood of oil, and set them in the midst of the inner house, so that their wings were stretched out to the wall on each side, and their wings touched each other in the midst of the house and he overlaid the cherubim with gold." And Solomon brought up "the ark of the covenant of Jehovah from the city of David, which is Zion. And all the elders of Israel came, and the priests carried the ark, and brought up the ark of Jehovah, and the tent of meeting, and all the vessels of holiness that were in the tent; and Solomon and all the congregation with him before the ark. And the priests brought the ark of the covenant of Jehovah into its place, into the adytum (or oracle) of the house, into the holy of holies, even under the wings of the cherubim; for the cherubim spread out their wings over the place of the ark, so that the cherubim covered the ark and the staves thereof from above, and the heads of the staves were seen from the holy place, towards the faces of the adytum (or oracle), but they were not seen without." And Solomon said, "I have appointed there the place of the ark, wherein is the covenant of Jehovah, which he made with our fathers, when he brought them forth out of the land of Egypt" (6:19, 23, 27; 8:1-8, 21).

As the ark in the tent of meeting represented the third heaven where the Lord is, and the tent itself without the veil, the second heaven, and the court the first heaven, so also was this the case with the temple; for the temple with its courts represented the three heavens. Therefore there was nothing in the temple, or outside of the temple where the courts were, that did not represent something of heaven, and this because the Lord at that time was present in representatives; for the churches which were before the Lord's coming were representative churches, and became finally of such a character as the church instituted among the sons of Israel. But when the Lord came into the world, then external representatives were abolished, because it was the Lord Himself whom the representatives of the church shadowed forth and signified; and since these were external things, and as it were coverings, within which was the Lord, therefore these coverings were taken away when He came, and He himself became manifest together with heaven and the church, in which the Lord is the all in all. The chief representatives of the Lord, and thence of heaven and the church, were the tent of meeting, and in it the table, the lampstand, the altar of incense, and the ark, also the altar with the burnt-offerings and sacrifices, and afterwards the temple, the temple having the same representation as the tent of meeting, with this difference, that the tent of meeting was a more holy representative of the Lord, of heaven, and of the church, than the temple.

[34] From these things it is evident that the adytum (or oracle) of the temple, where the ark was, in the same way as in the tent of meeting, represented the Lord as to Divine Truth, and thus also the third heaven, where the angels are conjoined with the Lord through love to Him, and consequently have Divine Truth inscribed on their hearts. But the signification of the cherubim in the temple, their wings and the staves - which are also mentioned - shall be explained in a few words. The cherubim signified protection, lest the Lord should be approached except through the good of love, therefore also they were made of the wood of oil, and this wood signifies the good of love, as may be seen in n. 375. The wings of the cherubim signify the spiritual Divine which descends from the celestial Divine, in which is the third heaven into the second, and is there received; this is the reason why the wings touched each other in the midst of the house, and were stretched forth to the wall on each side. But the staves, with which the ark was carried, signified Divine Power, in the same way as arms. From these and the foregoing observations the signification of the ark of the covenant in the Word is evident.

[35] Moreover the ark signifies a representative of the church in general, and this the continual sacrifice in Daniel, which was to cease at the Lord's coming into the world, also signifies as in Jeremiah:

"I will give you shepherds according to my heart, that they may feed you with knowledge and understanding; then it shall come to pass when ye shall be multiplied and bear fruit in the land, in those days they shall no more say, The ark of the covenant of Jehovah, neither shall it come up upon the heart, neither shall they make mention of it, neither shall they desire it, neither shall it be renewed any more" (3:15, 16).

These things are said of the coming of the Lord, and of the abolition of the representative rites of the Jewish church at that time. That the interior things of the church which had been concealed by representative external rites would be made manifest, and that then would men be interior or spiritual, is signified by shepherds being given according to the heart of the Lord, who would feed them with knowledge and understanding, shepherds meaning those who teach good and lead to it by means of truths. Then it shall come to pass, when ye shall be multiplied and bear fruit in the land in those days, signifies the multiplication of truth and the fructification of good. That then there will be conjunction with the Lord by means of the interior things of the Word and not by exterior things, which merely signified and represented interior things, is signified by, They shall no more say, The ark of the covenant of Jehovah; the ark of the covenant of Jehovah there denoting the externals of worship, which were then to be abolished, the same as the continual [sacrifice] which was to cease, as mentioned in Daniel (8:13; 11:31; 12:11). That worship was to be no longer external but internal, is signified by, It shall not come up upon the heart, neither shall they make mention of it, neither shall they desire it, neither shall it be renewed any more. It is evident from this that the ark of the covenant seen by John in the temple of God, which is the vision now treated of, was a manifestation of the Divine Truth, by means of which the conjunction of the new heaven and new church with the Lord is effected. And it was therefore seen in this manner in order that the Word in the letter might be everywhere similar, consisting of such things as being externals of worship also represented internals, just as above (8:3, 4), where the altar and the offerings of incense were seen before the throne. For the Word in the letter consists of pure correspondences, such as existed in the representative churches, and were consequently made use of in writing the Word; and in these the interior things of heaven and the church, which are spiritual and celestial, are contained.

324. And golden vials full of incense. That this signifies confession from spiritual goods, is evident from the signification of golden vials which are also called censers, as denoting truths from good; for vials, like all containing vessels, signify truths, and the gold of which they were made signifies good, hence golden vials denote truths from good (that vessels signify truths because they serve good for recipient and containing vessels, may be seen, n. 3068, 3079, 3316, 3318; and also the vessels of the altars, of the burnt-offering, and the incense, n. 9723, 9724; and that gold signifies good, see above, n. 242); and from the signification of incense, as denoting those things of worship that are done from spiritual good, or from the good of charity, and thence are pleasurably perceived. Such things are signified by incense, because all things instituted in the Israelitish nation were representative of celestial and spiritual things, whence also odorous things, which were of a pleasant smell, represented pleasant perception, but those of an unpleasant smell, an unpleasant perception. It was on this account that incense was made of fragrant spices, with myrrh, onycha, galbanum, and frankincense. Moreover, there is a correspondence of odour with perception, which is evident from this fact, that in the spiritual world, where all things perceived by the senses are correspondences, the perceptivity of good and truth is perceived by the senses as fragrance from pleasant smells, and vice versa (concerning which fact see what is shown from experience in the Arcana Coelestia 1514, 1517-1519, 1631, 4626, 4628, 4630, 4631, 5711-5717). Hence it is, that, in common discourse, to smell signifies to perceive; for such expressions, and many others, came into human speech from correspondence; for a man's spirit is actually in the spiritual world, although a man does not know it. Also a man's perceptive faculty is the cause of his bodily sense of smell, and this also is from correspondence. But this is an arcanum which is believed with difficulty, because hitherto unknown. It should be known that the good of love and of charity produces that sweet smelling or fragrance, but by truth, but not from itself without truth, still less by truth which is called that of faith without good; for good without truth has nothing perceptive, neither has truth without good.

[2] Incense signifies those things of worship which are done from spiritual good, because spiritual good derives its origin and existence from celestial good, and this good is the good of love to the Lord from the Lord, and hence it is the very good of heaven. For that good is directly from the Lord, and the Lord is in that good with the angels as in His own, even to such a degree that whether you say that the Lord is in them, and they in the Lord, or you say that the Lord is with them in that good, and they in the Lord when in that good, it is the same thing. Spiritual good, which derives its origin and existence from celestial good, is the good of charity towards the neighbour; the worship from this good is signified by incense. Because all worship of the Lord is effected from good, although by means of truths, and because there are two universal goods that make the heavens, and distinguish them into two kingdoms, namely celestial good, which is the good of love to the Lord, and spiritual good, which is the good of charity towards the neighbour, therefore with the children of Israel there were two altars, one for the burnt-offerings, the other for the incense; and by the altar of burnt-offering was signified worship from the good of celestial love, and by the altar of incense, worship from the good of spiritual love; hence it is evident what was represented by incense.

[3] That this is the case is evident from the passages in the Word where it is mentioned. As in Moses:

"Thou shalt make an altar to burn incense upon; and thou shalt overlay it with pure gold, and thou shalt put it before the veil that is upon the ark of the testimony, before the mercy-seat. And Aaron shall burn thereon incense of spices every morning; in trimming the lamps he shall burn it, and in making the lamps to ascend at even he shall burn it, a perpetual incense before Jehovah throughout your generations. Ye shall make no strange incense to ascend thereon, nor burnt sacrifice, nor meat-offering, nor drink-offering" (Exodus 30:1-10).

That by this altar and by the burning of the incense upon it was signified the worship which is from spiritual good, is evident from the fact of its being placed in the tent of the assembly without the veil, where also were the lamps; and by the tent was signified the Lord's spiritual kingdom; but by that part of the tent which was within the veil was signified the Lord's celestial kingdom, as is evident from what is shown in the Arcana Coelestia 9457, 9481, 9485, concerning the tent, where was the table upon which was the bread of faces, also where the altar of incense and the candlestick were; and from what is shown concerning the ark, in which was the testimony, and upon which was the mercy-seat (n. 9457, 9481, 9485, 10545). Hence it is clear, that by the things that were in the tent without the veil, namely, the candlestick, the altar of incense, the table for the bread, were signified such things as pertain to the spiritual kingdom, all which have reference to spiritual good, and to its truth. By the table, upon which was the bread of faces, was signified the reception of celestial good in spiritual good (as may be seen, n. 9527). By the candlestick with the lamps was signified the Spiritual itself of that kingdom (n. 9548, 9551, 9556, 9561, 9572, 9783). And by the altar of incense was signified worship from spiritual good; and because worship from spiritual good was signified by the burning of incense upon that altar, and by the candlestick the Spiritual itself, therefore it was commanded that Aaron should burn the incense upon it every morning and evening, when he trimmed the lamps; but these things are more fully explained in the Arcana Coelestia 10176-10213, where they are treated of as to each particular.

[4] Because spiritual good derives its origin and existence from celestial good, as has been said above, therefore that altar was not only placed near the veil which was upon the ark, but it was also commanded that when Aaron should make atonement for himself and for his house, he should bring the incense within the veil, by which is signified the influx, communication, and conjunction of celestial good and spiritual good. Concerning this it is thus written in Moses:

"And Aaron shall make an atonement for himself and for his house, and shall kill the bullock of the sin-offering; and he shall take a censer full of burning coals of fire from off the altar before Jehovah, and his hands full of incense of spices, and he shall bring it within the veil, so that he may put the incense upon the fire before Jehovah; and the cloud of the incense shall cover the mercy-seat that is upon the testimony, that he die not " (Leviticus 16:11-13).

That he should take the fire from off the altar of burnt-offering, upon which he should put the incense, also signified that spiritual good, which is the good of charity, exists and proceeds from celestial good, which is the good of love to the Lord (that the fire of the altar signified that good, may be seen, n. 4489, 6314, 6832, 9714, and elsewhere). On this account it was that the fire for burning the incense was taken only from the altar of burnt-offering. The reason why Aaron, when he made atonement for himself and his house, burned the incense within the veil, was, because Aaron as chief priest represented the Lord as to the good of love, and by his functions he represented those things that proceed from that good, all of which have reference to spiritual good. Unless spiritual good is from celestial good, it is not good, therefore neither would its function be from the Divine, nor would it represent anything of the Divine; therefore death was threatened to him unless he did so.

[5] This is why Nadab and Abihu, the sons of Aaron, were consumed by fire from heaven, because they burnt incense from other fire than the fire of the altar of burnt-offering, consequently they performed worship from another love than that of love to the Lord. Concerning this circumstance, it is thus written in Moses:

"Nadab and Abihu, the sons of Aaron, took each of them his censer and put strange fire therein, and put incense thereon; therefore fire went out from before Jehovah, and devoured them, and they died, and afterwards they were borne out of the camp" (Leviticus 10:1-5).

Their being carried without the camp, signified that their worship was not from heaven, because not from love to the Lord; for by the camp of the sons of Israel heaven and the church were represented (see n. 4236, 10038).

[6] The reason why Korah, Dathan, and Abiram, with their company, were swallowed up by the earth, although they took the fire from the altar and burnt incense, was, because by their murmuring against Moses and Aaron profanation of the good of celestial love was signified; for Moses and Aaron represented the Lord; and to murmur, that is, to rebel against the Lord, and engage in holy offices, is profanation; but because they took the fire from the altar, that fire was cast out and their censers were made into a covering for the altar. Concerning this fact, it is thus written:

"Moses said unto them that they should take fire, and put it into their censers; which also was done, but they were swallowed up" (Num. 16:1 to end).

But afterwards it was commanded

"That they should collect the censers, and scatter the fire towards this place; and of the censers which were of brass, they should make broad plates, a covering to the altar, because they were hallowed" (Num. 16:37, 38).

They were sanctified by the fire of the altar, which signified Divine celestial love.

[7] Because spiritual good, which is the good of charity towards the neighbour, derives its essence and soul from celestial good, which is the good of love to the Lord, therefore also the frankincense, by which spiritual good is signified, was put upon the bread of faces, by which was signified celestial good; as is evident from these words in Moses:

"Frankincense shall also be put upon the bread of faces, which is upon the table in the tent of the assembly, that the bread may be for a memorial" (Leviticus 24:7).

That the bread may be for a memorial, signifies, that it may be received and heard by the Lord; for all worship of the Lord, that is truly worship, is from celestial good by means of spiritual good, for spiritual good, which is charity towards the neighbour, is the effect of celestial good; for charity towards the neighbour is to perform uses and to lead a moral life from a heavenly origin (concerning which see the work concerning Heaven and Hell 390, 484, 529, 530-535, and the Doctrine of the New Jerusalem 84-107). This therefore is spiritual good; and celestial good is to look to the Lord, and [to acknowledge] that all good and truth are from Him, and that from man, or his proprium, there is nothing, but evil.

[8] That the incense was burned from no other fire than that of the altar of burnt-offering, by which was signified celestial good, which is the good of love to the Lord, appears also from other passages; as in Moses:

"When the congregation murmured against Moses and Aaron, and they were attacked by the plague, then Aaron took fire from the altar, and [put it] in a censer, and put incense in it, and he ran into the midst of them; and the plague was stayed" (Num. 16:41, 46-48, and also in Rev. 8:3-5).

[9] That incense and frankincense signify spiritual good, and the burning thereof the worship that is grateful from that good, and therefore hearing and reception by the Lord, is evident from the following passages. In Isaiah:

"A troop of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come; they shall bring gold and frankincense; and they shall show forth the praises of Jehovah" (Isaiah 60:5).

The subject here treated of is the Lord's advent. By the troop of camels and the dromedaries of Midian and Ephah are signified the knowledges of truth and good in abundance; that "all they from Sheba shall come," signifies from the knowledges of genuine truth and good, Sheba signifying such knowledges (see n. Arcana Coelestia 1171, 3240). By the gold and frankincense which they shall bring, is signified worship from spiritual good, that is from celestial good; gold signifying celestial good, and frankincense spiritual good. Because worship from these is signified, it is therefore said, "and they shall show forth the praises of Jehovah"; by showing forth the praises of Jehovah is signified the preaching of the gospel concerning the Lord, and the worship of Him.

[10] In Matthew:

The wise men from the east opened their treasures, and presented to the new-born Lord gifts, "gold, frankincense, and myrrh" (2:11).

By the wise men from the east are also signified those who are in the knowledges of truth and good; their worship from celestial good, spiritual good, and natural good, is signified by their offering gold, frankincense, and myrrh; for by gold is signified celestial good, by frankincense spiritual good, and by myrrh natural good. That such things are signified by these, was also still known to many in the east, whence also they were called the sons of the east, by whom in the Word are meant those who are in the knowledges of truth and good (see n. 3249, 3762), for knowledge of correspondences still remained with them; wherefore that they might testify the joy of their heart, they offered such things as signified every good from first to last; and this is what was prophesied in Isaiah, that they should come from Sheba and bring gold and frankincense, and show forth the praises of Jehovah, concerning which we have treated just above.

[11] In Malachi:

"From the rising of the sun even unto the setting my name shall be great among the nations; and in every place incense shall be offered unto my name, and a clean meat-offering" (1:11).

"From the rising of the sun even unto the setting my name shall be great among the nations," signifies, that the church and worship of the Lord shall be everywhere with those who are in good; from the rising of the sun to the setting, signifying every place where there is good; "My name shall be great," signifying the acknowledgment and worship of the Lord; and nations signifying those who are in good. "Incense shall be offered unto my name, and a clean meat-offering," signifies the worship of the Lord from spiritual good, which is the good of charity towards the neighbour, and from celestial good, which is the good of love to the Lord; worship from spiritual good being signified by incense, and from celestial good by a meat-offering. (That a meat-offering signifies that good, may be seen, n. 4581, 10079, 10137.)

[12] The same is signified by incense and meat-offering in David:

"Give ear unto my voice, when I cry unto thee. Let my prayers be accepted as incense before thee; and the lifting up of my hands as the meat-offering of the evening" (Ps 141:1, 2).

And in Isaiah:

"Thou hast not brought to me the cattle of thy burnt-offerings, and thou hast not honoured me with thy sacrifices. I have not made thee to serve by a meat-offering, nor wearied thee by frankincense" (43:23).

Because all worship of the Lord is done from spiritual good, which is from celestial good, therefore both the meat-offering and frankincense are mentioned in the letter separately, which, notwithstanding, in the internal or spiritual sense are conjointly understood, but the one from the other.

[13] Similarly in Jeremiah:

"They shall come from the cities of Judah, and from the circuits of Jerusalem, bringing burnt-offering and sacrifice, and meat-offering and frankincense" (17:26).

By Judah and Jerusalem here are not meant Judah and Jerusalem, but the Lord's church which is in the good of love and in the doctrine of charity therefrom, worship from these is signified by burnt-offering and sacrifice, also by meat-offering and frankincense.

[14] Because meat-offering signified the good of celestial love, and frankincense the good of spiritual love, therefore upon the meat-offering of fine flour were put oil and frankincense; as appears in Moses::

"When the soul willeth to offer a gift of meat-offering unto Jehovah, fine flour shall be the gift thereof, upon which he shall pour oil, and shall put upon it frankincense; and the priest shall take a handful of the fine flour thereof, and of the oil thereof, together with all the frankincense thereof, and he shall burn it for a memorial upon the altar" (Leviticus 2:1, 2).

The reason why this meat-offering was instituted, was, because fine flour signifies genuine truth (as may be seen, n. 9995), because this is from good, namely, from celestial good, and thence from spiritual good, therefore oil and frankincense were put upon it; oil signifying the good of celestial love, and frankincense the good of spiritual love; in the internal sense, the one from the other. There were also other kinds of meat-offering, which were prepared with oil, by which similar things were signified.

[15] In Ezekiel:

"Thou hast taken the garments of thy embroidery, and hast covered images of a male, with which thou didst commit whoredom; and my oil and my incense thou hast given before them" (16:18, 19).

These things are said concerning Jerusalem, which signifies the church as to doctrine, here as to doctrine entirely perverted. The images of a male which she covered with the garments of her embroidery, and with which she committed whoredom, signify the falsities which, by perverse interpretation, they made to appear as truths, thus falsified truths. Embroidered garments denote the knowledges of truth from the Word; and to commit whoredom denotes to falsify. To give my oil and my incense before them, signifies to adulterate both the good of celestial love and the good of spiritual love, which are adulterated when the Word is applied to the loves of self and of the world.

[16] In Moses:

"They shall teach Jacob thy judgments, and Israel thy law; they shall put incense to thy nose, and burnt sacrifice upon thine altar" (Deuteronomy 33:10).

This is the prophecy of Moses concerning Levi, by whom is signified the priesthood. And because the priesthood was representative of the Lord as to the good of love, both celestial and spiritual, therefore it is said, "they shall put incense to thy nose, and burnt sacrifice upon thine altar." By incense is signified worship from spiritual good, and by the burnt sacrifice upon the altar is signified worship from celestial good; to the nose, signifies, to the perception.

[17] In David:

"I will go into thy house with burnt-offerings; I will pay my vows unto thee. I will offer unto thee burnt sacrifices of fatlings, rams together with incense" (Psalms 66:13, 15).

To offer burnt-offerings of fatlings, signifies worship from the good of celestial love; to offer rams together with incense, signifies worship from the good of spiritual love; incense and also a ram signify that good.

[18] In the Apocalypse:

"And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he might offer it with the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense, together with the prayers of the saints, ascended up out of the angel's hand to the sight of God. Afterwards, the angel took the censer, and filled it with the fire of the altar, and cast it into the earth" (Revelation 8:3-5).

The signification of these things will be stated in the explanation of those words in the following [verses]; here only that, incense signifies worship from spiritual good, which is the good of charity towards the neighbour. That worship is also signified by the prayers of the saints; therefore it is said, "there was given unto him much incense, that he might offer it with the prayers of the saints"; and after that, the smoke of the incense, together with the prayers of the saints, ascended up in the sight of God. That the prayers of the saints signify worship from spiritual good, will be seen in the article immediately following, likewise what is meant by worship from spiritual good or from the good of charity.

[19] In Isaiah:

"A people that provoke me to anger continually before my faces; that sacrifice in gardens, and burn incense upon the sides " (65:3).

Here, by sacrificing and burning incense are signified opposite things, namely, worship from falsities of doctrine, which is from man's intelligence; gardens signify intelligence, here man's own intelligence, and altars of brick signify the falsities thence; to sacrifice and burn incense signify worship. That the ancients performed Divine worship in gardens and groves according to the significations of the trees therein, but that this was forbidden the Israelitish nation, lest they should contrive a worship from the proprium, may be seen, n. 2722, 4552.

[20] In Hosea:

"They sacrifice upon the tops of the mountains, and burn incense upon the hills, under the oak, and the poplar, and the elm, because the shadow thereof is good; therefore your daughters commit whoredom, and your daughters-in-law commit adultery" (4:13).

By these words is described worship from the love of self and from the love of the world, and thence from falsities of doctrine; worship from the love of self, by sacrificing upon the tops of the mountains; worship from the love of the world, by burning incense upon the hills; and worship from falsities of doctrine, by sacrificing and burning incense under the oak, the poplar, and the elm. The top of the mountains signifies celestial love, here the love of self; hills signify spiritual love, here the love of the world; for the love of self is the opposite of celestial love, and the love of the world is the opposite of spiritual love. The oak, the poplar, and the elm, signify the lowest goods of truth and truths of good of the natural man, here his evils of falsity and falsities of evil. "Because the shadow thereof is good," signifies complacence; the falsifications of spiritual good thence are signified by, "therefore your daughters commit whoredom," and the adulteration of celestial good by, "therefore your daughters-in-law commit adultery."

[21] In Jeremiah:

"The number of thy cities were thy gods, O Judah; and even as the number [of the streets] of Jerusalem have ye set up altars, altars to burn incense unto Baal" (11:13, 17).

By cities here are not signified cities, nor by gods, gods, neither by the streets of Jerusalem streets there; but by cities are signified the doctrinals of falsity by gods, the falsities themselves; and by the streets of Jerusalem, the falsities of the doctrine of the church. By setting up altars, altars to burn incense unto Baal, is signified worship from the love of self and from the love of the world (as above). This nation did set up altars, and burn incense to Baal; but because all things of their worship were representative, those things which were done according to the statutes were representative of things celestial and spiritual; therefore those things which were done contrary to the statutes were representative of infernal things; consequently, by the altars set up to [their] gods, and by the incense given to Baal, are signified things opposite.

[22] In the same:

"I will speak judgments with them upon all their wickedness, that they have forsaken me, and have burned incense to other gods, and have bowed themselves down to the works of their own hands" (1:16).

To burn incense to other gods, and to bow themselves down to the works of their own hands, signify worship from falsities which are from man's own intelligence; other gods denoting falsities, and the works of [their own] hands denoting the things that are from man's own intelligence.

[23] The same is signified by burning incense to gods, in Jeremiah (11:12; 44:3, 5, 8, 15, 18); also by burning incense to graven images, in Hosea (11:2); and by burning incense to vanity, in Jeremiah (18:15). The same also as above by burning incense to Baal, in Jeremiah (7:9); and in Hosea (2:13); and in like manner by burning incense to Melecheth or the queen of the heavens, in Jeremiah (44:17-19, 21, 25). Melecheth of the heavens signifies falsities in the aggregate.

[24] Further, the burning of incense signifies those things of worship which are perceived as grateful, and incense spiritual good, because all things that were instituted in the Israelitish nation were representative of celestial and spiritual things; for the church with them was not internal, as the church at this day, but external; and externals represented and thence signified the internals of the church, such as were unfolded by the Lord in the Word of the New Testament; hence their church was called a representative church. The externals of this church consisted of such things in the world of nature as corresponded to the affections of good and truth in the spiritual world; hence it was that when those who belonged to that church were in externals as to worship, those who were in the spiritual world or in heaven, were in internals, and conjoined themselves with those who were in externals; in this manner, at that time, heaven made one with the men of the earth.

[25] From these things it is evident why there was a table in the tent of the assembly for the bread, why there was the candlestick with the lamps, and the altar of incense. For the bread represented, and thence signified, the good of love proceeding from the Lord, or celestial good, the candlestick with the lamps represented, and thence signified, spiritual good and truth; and the incense represented, and thence signified, worship; and because all Divine worship that is gratefully perceived is from spiritual good, therefore that good was signified by the incense. In order that what is grateful might be represented, the incense was made from fragrant spices, and this also from correspondence; for fragrant odours correspond to the pleasures and delights that inhere in the thoughts and perceptions from the delight of spiritual love, consequently, the incense corresponded to such things as are gratefully received by the Lord, and as are perceived gratefully by the angels. This grateful quality is entirely from spiritual good, or from the good of charity towards the neighbour; for this good is celestial good, which is the good of love to the Lord in effect, for celestial good, which is the good of love to the Lord, is fixed in effect solely by spiritual good, which is the good of charity towards the neighbour; therefore to be in this good and to exercise it, is to love and worship the Lord. The nature of charity towards the neighbour, and its exercise, may be seen in the Doctrine of the New Jerusalem 84-107.

[26] Because the oil by which anointings were performed signified celestial good, or the good of love to the Lord, and the incense signified spiritual good, or the good of charity towards the neighbour, and because the latter is from the former (as has been said above), therefore in Exodus (30) the preparation of the anointing oil is first treated of, and the preparation of the incense immediately afterwards; the preparation of the anointing oil from verse 23-33, and the preparation of the incense from verse 34-38. And as incense is here treated of, I will here adduce what is there commanded concerning the preparation of the incense, namely:

"Take unto thee fragrant spices, myrrh, onycha, and galbanum; these sweet spices, with pure frankincense, shall be of equal weight. And thou shalt make it a perfume, an unguent the work of the perfumer, salted, pure, holy; and thou shalt beat of it very small, and put of it before the testimony in the tabernacle of the assembly, where I will meet thee; it shall be unto you the holy of holies. And the perfume which thou makest unto yourselves ye shall not make after the quality thereof; it shall be unto thee holy for Jehovah. The man who shall make like unto that, to make an odour to him, shall be cut off from his people" (Exodus 30:34-38).

But what each of these particulars signifies may be seen in the Arcana Coelestia 10289, 10310, where they are explained in order. Here this may be said, that the frankincense was the primary, and the other three were added for the gratefulness of their odour; therefore it is said concerning the frankincense, that of each there shall be an equal part, or the same proportion of one as of the other; the same as with the anointing oil, in which the oil of the olive was the primary, and the other things therein signifying (Exodus 30:23-33). Hence it is evident why frankincense signifies the same as incense in the compound, namely, spiritual good.

[27] Because the fragrances belonging to odour correspond to spiritual pleasantnesses, or to the pleasantnesses arising from spiritual good, therefore also the most grateful reception by the Lord is called an odour of rest (Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9, 12; 3:5; 4:31; 6:8, 14; 8:28; 23:8, 13, 18; Num. 15:3; 28:6, 8, 13; 29:2, 6, 8, 13, 36).

And in Ezekiel:

"By the odour of rest I will be reconciled unto you" (20:41).

In Moses:

"If ye will not walk in my precepts, but will go contrary to me, I will not smell his odour of your rest" (Leviticus 26:31).

And in Hosea:

"His branches shall go, and he shall be as the honour of the olive, and his odour as of Lebanon" (14:6).

This is said concerning Israel; the honour of the olive signifies celestial good, and the odour of Lebanon spiritual good, from its gratefulness (see above, n. 288). (That the olive also signifies that good, see Arcana Coelestia 9277, 10261; that odour signifies the perceptive faculty of what is grateful according to the quality of love and faith, n. 1514-1519, 3577, 4624-4634, 4748, 5621, 10292; that an odour of rest signifies the perceptive faculty of peace, n. 925, 10054; the nature of the perceptive faculty of peace may be seen in the work concerning Heaven and Hell 284-290.)